Best Universities offering graduate programs in Chinese Studies

Challenge the traditional Chinese concepts of the past, history and material preservation. In China, the process of copying has been a traditional mode of cultural transmission, whether in works of art or in the continuity of cultural identity of cities. ms in a post-colonial historical context the latter is nostalgia and nationalistic aspiration for cultural revival. The project will ultimately look at the formation process of Chinese identity and core cultural values in the context of the shift from traditional culture to modernity.

The China-India Consumer Insights Program has helped develop a series of case studies in order to encourage multi-disciplinary research on the changing consumption and investment behavior of China and India. These case studies highlight topics and organizations that are of critical importance to understanding the challenges and opportunities of operating in these emerging markets.

This operations case focuses on the dilemma faced by greeting card company American Greetings as it weighs whether to automate or outsource to China as the company seeks ways to reduce operating expenses.

The case requires students to consider the operational, financial and marketing aspects of new fin-tech (credit-scoring, internet banking) in China.

This case was originally created as part of a larger Faith and Globalization Case Study Series. This web-based case explores the rise of Protestant Christianity in China since the end of the Cultural Revolution approximately 30 years ago, as well as the economic growth China has experienced over the same period.

This case explores the cultural and business challenges of Hearst Magazines' launch of Cosmopolitan Magazine in India and China, providing a basis for comparison of the entry strategies employed when approaching these two markets.

This case examines the strategies employed by Trina Solar, a Chinese manufacturing company of photovoltaic (PV) modules whose success in European markets led it to consider a variety of paths to increase its visibility and brand in the United States.

At first glance, there may appear to be little connection between Chinese philosophy and science. Stereotypes of Chinese philosophy as consisting almost entirely of Confucianism and claims that Confucians were not interested in science add to this perception.

For example, in a recent correspondence in the journal Nature, Peng Gong, a research scientist at Tsinghua University and the University of California, Berkeley gives the following harsh assessment of the effect of Chinese philosophy on the development of science in Chin .

Two cultural genes have passed through generations of Chinese intellectuals for than 2,000 years. The first is the thoughts of Confucius, who proposed that intellectuals should become loyal administrators. Together, these cultures have encouraged small-scale and self-sufficient practices in Chinese society, but discouraged curiosity, commercialization and technology. They helped to produce a scientific void in Chinese society that persisted for millennia. And they continue to be relevant today (Gong 2012).

This essay addresses relations between science and Chinese philosophy in several ways. It begins with a detailed argument by the influential historian of Chinese philosophy Fung Yu-lan almost one hundred years ago, claiming that there is no science in China because there is no need for any. The second section presents an opposing view from the history of science as presented by Joseph Needham and others, introducing a range of sciences that developed in China, with what might be called distinctive Chinese characteristics. The third section addresses the particular problem of Needham representation of Chinese science as significantly Daoist.

The next two sections attempt to historicize and reconcile these two histories, one philosophical and one scientific, by turning to the intellectual and social contexts for the development of science in China. The fourth section focuses on concepts shared by the practitioners and texts of early philosophy and science. The fifth section turns to an intellectual divergence between generalist and technical specialist knowledge through the categorization of texts in a chapter of the dynastic history of the Han dynasty (Han shu). The sixth section takes up the social context of the practitioners of the early sciences and their relations to philosophical texts and traditions. The last section surveys the early sciences, with specific interest in areas of close relationship between the sciences and Chinese philosophy, especially in the areas of cosmology, astronomy, mathematics and medicine.

Joseph Needham History of Science in China.

Or scientific tendency within Chinese philosophy all but disappeared. philosophy, and the interactions of Daoism, Buddhism and Confucianism did not produce interest in the understanding of the natural world. In the tenth century CE the Song Neo-Confucians combined Daoist, Confucian and Buddhist teachings into a new philosophy that has persisted to the present.

For science: according to Descartes, it provided certainty according to Bacon, it offered power. But, Fung argues, China did not discover the scientific method because Chinese thought started from the mind, and did not require proof or logical or empirical demonstration. (1922, 260). (1922, 261).

In summary, although Fung Yu-lan account of Warring States philosophy is open to question, he gives a compelling version of a type of claim for philosophical reasons why science did not develop in China.

The question of the relation of Chinese philosophy and science is complicated by several factors. One is the need to define what we mean by science in the context of early China and early Chinese philosophy. as well as the question of what disciplines were considered sciences, and where they stood in indigenous hierarchies of knowledge.

These questions partake of an ongoing debate on the nature of Chinese science, which initially arose from the pioneering work of Joseph Needham. This debate focuses on the problematic question of why (or whether) the revolution that transformed scientific disciplines in Europe did not take place in China. It has tended to focus on the mathematization of science and on the activities of court astronomical officials (Needham 1956b, 1979). But these debates do little to clarify the relations between the origins and development of the sciences in China and Chinese philosophy.

Has focused on variants on the important question of why (or whether) the scientific revolution that transformed scientific disciplines in Europe did not take place in China. (Although Needham (1956b) own account of the history of Chinese philosophy and science repeatedly cites the scholarship of Fung Yu-lan, especially Fung 1983, he makes no mention of Fung 1922.).

Needham, himself an eminent embryologist (Needham 1931, 1934) was the primary author of the multi-volume ongoing Science and Civilisation in China (1954 ). claims or prima facie assumptions that science was the sole property of a European tradition extending backward in time to ancient Greece, with little or no influence from any other cultural tradition. approach to the history of science in China has been rejected as anachronistic and culturally inappropriate (Yates 2003, 658).

As Nathan Sivin (1990 and 1995) has argued, Chinese accounts focused on specific sciences, rather than on one unified notion of science. These Chinese sciences were both quantitative and qualitative. Tian wen included the observation of celestial and meteorological events whose proper reading could be used to rectify the political order.

Problem overlaps, but is distinct from two other issues. was not a conceptual category in early China. Derk Bodde (1991) distinguished at least seven premodern Chinese attitudes toward what contemporary philosophy and science call nature, ranging from antagonistic and indifferent to wholly receptive. argued that a wide range of obstacles hindered the development of science in China. status of humans in the cosmos of early Chinese philosophy. Humans were not distinct from other natural phenomena, and were part of a dao that was ultimately mysterious and incomprehensible.

The other is the topic of this essay: the problem of the specific engagement between science and early Chinese philosophy, and whether Chinese philosophy was in some way inimical to scientific inquiry. To answer the latter questions it is necessary to consider both the intellectual and social contexts of Chinese philosophy and Chinese science. Using Sivin categorization, the quantitative sciences are largely separate from the engagement between science and early Chinese philosophy. The greatest degree of engagement between philosophy and science comes from the qualitative sciences of astronomy (or astrology) and medicine.

Part of the answer lies in clarifying several shared intellectual contexts for the origins of science in China, as well as several intellectual and social contexts that fostered their complete divergence, probably by the end of the Han dynasty (206 BCE-220 CE).

Would present only a partial picture. As such, while Mohism is fundamentally important to any history of science in China, it is not central to an account of the engagement between science and Chinese philosophy.

Sivin (1995a) points to important differences between popular religion and specifically Daoist religious movements that had little conection to either philosophy or the study of nature. This move also allows us to clarify that some Daoist masters, whose objective was union with divinity, were not pursuing the study of rational inquiry or systematic experimentation. Rather, they were making use of existing technical knowledge and practices, and adapting them to their own ends, but not generally improving on them in any way. However, the important point is that the Daoist schools kept written records, which the artisans who developed the original expertise, did not. As a result, historians of science have tended to credit the Daoists with innovations that they probably recorded, rather than developed.

The original edition consisted of some 5,305 volumes, on a wide range of subjects, including astronomy and cosmology, biology and botany, medicine and pharmacology, chemistry and mineralogy, and mathematics and physics. texts classified as Dao jiao, and often in ways that obscure the relation between philosophy and science in early China.

The origins of science in China seem to lie in an amalgam of ideas from both Masters textualists (philosophers) and technical specialists.

Finally, both groups created textual lineages and accounts of textual authority. In a scientific context, authoritative texts were nominally attributed to a culture hero or divine source. The Yellow Emperor Classic of Internal Medicine (Huang Di nei jing, Unschuld 2003, Unschuld and Tessenow 2011) and the Zhou [dynasty] Classic of Gnomon Calculation (Zhou bi suan jing, Cullen 1976 and 1996). By contrast, the evidence of recently excavated texts indicates that such texts derived from prior textual traditions that were subsequently lost (Harper 1998). Other Masters created their own texts and apocryphal lineages, but did not appear to have debated each other extensively or to have taken self-consciously critical stances toward their human or textual predecessors (Lloyd 1996, Lloyd and Sivin 2002).

No one account categorizes the sciences of early China, but we find some account of them in the last two sections of the Bibliographic Treatise of the Han Dynastic History (Han shu, chapter 30). We see in the categorizations and authorship of the Treatise a polarization between two groups whom can be called Masters textualists and technical experts.

Several things are striking this categorization. to the first two (or arguably three) sections of the Treatise, particularly the Masters section. The eight sections of the Masters category include most of the texts of early Chinese philosophy. of Han anthologists and commentators. Recent scholarship and the evidence of texts excavated from tombs has shown the arbitrariness of these classifications.

Finally, Masters texts suggest active competition between the textual specialists of the Masters schools and the technical experts whose knowledge and expertise is reflected in the last three sections of the Treatise. This competition involved career choice, patronage, students and the status of genres and modes of knowledge. For example, Michael Puett (2002) argues for an interwoven history of interactions between fang shi and the court officials in which court sponsored interpretations of ancient philosophical texts were in part a response to the fang shi.

There were important differences between the social and institutional contexts of early philosophy and science, as well as important differences between sciences. Masters textualists were private individuals who often sought, but rarely achieved political influence.

Learning of the Masters traditions and direct inquiry into natural phenomena, large and small.

They remained influential to the early part of the Six Dynasties (to the fourth century CE). Most came from outlying regions, and gained influence for their skills in medicine, astronomical prediction and omen interpretation, all of which were linked to the growth of science in early China. They used magico-medical practices on behalf of the health and vitality of the emperor, but also introduced standardized measurement of time, space, weight, and musical pitch.

In summary, although Masters textualists and fang shi had some areas of overlapping expertise and interest, their practices and textual lineages diverged in very different directions.

I conclude with a brief account of areas of relation between Chinese philosophy and the Chinese sciences, remembering that Chinese accounts focused on specific sciences, rather than on one unified notion of science. We find these primarily in the qualitative sciences of astronomy and astrology and medicine.

An important area of overlap between philosophy and science occurred in cosmology, mathematics and calendrics. An important aspect of cosmological interest is observational astronomy or astrology (tian wen). In an important recent study of Chinese archaeo-astronomy, David Pankenier (2013, 5) traces the Chinese coordination of human activities with the observation and positions of the sun, moon, and stars as far back as the Neolithic cultures of the fifth millennium BCE. Written evidence of royal interest in stars and winds clearly dates back to the Shang oracle bone inscriptions.

These areas have only slight links to philosophy. Astronomical and astrological observation was an important part of court ritual, since they were used to determine auspicious times for a wide variety of events. It could be said that textualists approved of them as an aspect of the conduct of ritual, but there was little philosophical engagement with their details. (There are also slight but important connections between philosophy and mathematics. This question has been in many ways obscured by focus on the idea of mathematical or logical proof and its presence or absence in China (Chemla 2012, Chemla and Guo 2004).

Another area of potential Ru interest in astronomy is calendrics, based on detailed observation of seasonal changes. Monthly Ordinances use Five Agents correlations to specify the correct social, ritual, and agricultural activities for each season. Rulers could use these texts to regulate state ritual activities over the course of the year. The ordinances cover such topics as state activities (fortification, planting, etc.) and the consequences of performing activities at incorrect times. These are the first texts in the received tradition to link the twenty-eight Lunar Lodges to the months of the year, associating each month with a lodge, which indicates the position of the sun among the stars for that month. (Such calendars also appear in almost identical form in the Guanzi and LüShi chunqiu, and were incorporated into the Li ji in the Later Han dynasty. See Guanzi, chs.

In China before the nineteenth century. Over the course of the last three centuries BCE, Chinese understandings of the physical world developed to reflect, and mirror, political consolidation (Sivin 1995). of many Han dynasty texts (Lloyd 1996, Lloyd and Sivin 2002).

References to yang sheng techniques appear in both accounts of self-cultivation in Masters texts and in the titles of (lost) recipes in the Han shu Bibliographic Treatise. recovered from Guodian and Mawangdui. (Csikszentmihalyi 2004, 7). (Yang sheng zhu). section of the Treatise seem directly concerned with health and longevity (V.

(Graham 1986 Sivin 1995 Lloyd and Sivin 2002). For example, the Huang Di neijing describes correspondence between the articulations of the body and the cosmos, specifically between heaven and earth and the upper and lower parts of the body, including relations and analogies between body, state and the cosmos, all expressed in terms of yin-yang and the Five Agents (Huang Di neijing lingshu, 71.2, 446). Such correlations seem a far cry from either cosmological speculation or empirical science in any modern sense. Between those extremes stand the mostly lost arts of technical traditions described in the Han shu Bibliographic Treatise: astronomy, medical, pharmacological, and mantic arts, whose practitioners were the counterparts and potential competitors of the Masters textualists or philosophers (Lloyd and Sivin 2002). Expertise initially developed by diviners and technical specialists became part of the Daode jing, Zhuangzi, and Huainanzi. It was also incorporated into the systematic cosmology and medicine of the Han (Lloyd 1996, Lloyd and Sivin 2002). The Huang Di neijing is listed (and first appears) in the Recipes and Methods section of the Han shu Bibliographic Treatise under the heading of Medical Classics (Han shu 30, 1776).

In conclusion, this brief account addresses important issues in the complex relations between philosophy and the early history of science in China, especially as they informed the qualitative sciences of medicine and astronomy, and their relations with early Chinese philosophy overall. It shows that the harsh assessment of Chinese philosophy quoted at the beginning of this essay over-simplifies several complex questions. have often (though not always) steered Chinese philosophy away from scientific concerns. that is different from modern science. This point remains a locus of strong disagreement among historians of science in China.

Bruya, B., et al., 2010, Effortless Attention: A New Perspective in the Cognitive Science of Attention and Action, Cambridge, M MIT Press.

and Guo Shuchun, 2004, Les neuf chapitres. Le classique mathématique de la Chine ancienne et ses commentaires, Paris: Dunod.Csikszentmihalyi, M., 2004, Material Virtue Ethics and the Body in Early China, Leiden: Brill.

C., 1978, Later Mohist Logic, Ethics, and Science, Hong Kong: Chinese University Press and London: School of Oriental and African Studies.

In Early Chinese Religion: Part One: Shang Through Han (1250 BC-220 AD) (2 Vols), vol. Lagerwey and M.

Harper, D., 1998, Early Chinese Medical Literature, London and New York: Kegan Paul International.

In The Cambridge History of Ancient Chin From the Origins of Civilization to 221 B.C., M. Loewe and E. Shaughnessy (eds.), Cambridge: Cambridge University Press, pp.

In Religion and Chinese Society. Volume 1: Ancient and Medieval, J. Lagerwey (ed.), Hong Kong: Chinese University Press, pp.

E., 1999, Writing and Authority in Early China, Albany: State University of New York Press.

(Study of the Magical Arts of China), Beijing: Renmin Zhongguo chubanshe.

(Supplementary Studies of the Magical Arts of China), Beijing: Renmin Zhongguo chubanshe.

In Innovation in Chinese Medicine, E. Hsu (ed.), Needham Research Institute Studies, Cambridge: Cambridge University Press.

In Medieval Chinese Medicine: The Dunhuang Medical Manuscripts, V. Cullen (eds.), London: RoutledgeCurzon.

R., 1996, Adversaries and Authorities: Investigations into Ancient Greek and Chinese Science, Cambridge: Cambridge University Press.

Sivin, 2002, The Way and the Word: Science and Medicine in Early China and Greece, New Haven: Yale University Press.

Loewe, M., 1994, Divination, Mythology and Monarchy in Han China, Cambridge: Cambridge University Press.

Miller, J., 2020, China Green Religion: Daoism and the Quest for a Sustainable Future, New York: Columbia University Press.

Miller, J., et al. (eds.), 2014, Religion and Ecological Sustainability in China, Oxford and New York: Routledge.

Needham, J., with Wang Ling, 1956a, Science and Civilization in China, Vol. 1: Introductory Orientations, Cambridge: Cambridge University Press.

Pankenier, D. W., 2013, Astrology and Cosmology in Early Chin Conforming Earth to Heaven, Cambridge University Press.

Puett, M., 2002, To Become a God: Cosmology, Sacrifice, and Self-Divinization in Early China, Cambridge: Harvard University Asia Center.

Raphals, L., 1998, Sharing the Light: Representations of Women and Virtue in Early China, Albany: State University of New York Press.

A., 1985, Guanzi: Political, Economic and Philosophical Essays from Early China, Volume 1, Princeton: Princeton University Press.

Schäfer, D., 2012, Cultures of Knowledge: Technology in Chinese History, Leiden: Brill.

In Heritage of China. Contemporary Perspectives on Chinese Civilization, P.

In Medicine, Philosophy and Religion in Ancient China. Researches and Reflections. Variorum Collected Studies Series, Aldershott: Variorum, No. 8, pp.

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Daoism and Daoist Studies, James Miller, Duke University.

Golden Elixir (Chinese alchemy), Fabrizio Predagio, University of Erlangen-Nuremberg.

Guides to Research: Chinese Science and Medicine, Nathan Sivin, History and Sociology of Science, University of Pennsylvania.

The East Asian Languages and Cultures offers a PhD program in Chinese Language. The department only admits students into the PhD program.

Students who do not have BA or MA degrees in East Asian Languages and Cultures, Chinese, or in similar fields can be considered for admission. If admitted, these students are often required to make up deficiencies in their course work. This can result in a lengthening of the normative time to degree (seven years).

The department only admits students into the PhD program. You must indicate that a PhD is your degree goal on the application materials. Students who have not completed an MA degree before beginning study at Berkeley will have to complete the requirements for the MA before proceeding to the PhD program. After completion of the MA requirements (coursework and thesis), students are evaluated for permission to proceed to the PhD portion of the program. Students who have completed an MA degree before beginning study at Berkeley may apply for admission directly to the PhD program. After one year in the PhD program, such students will be evaluated before being permitted to continue in the program.

The length of time needed to complete an advanced degree in the department depends on financial considerations, the extent of the student earlier preparation, and other factors. Under optimum conditions, the MA can be earned in two years and the PhD in an additional four to five years.

The following minimum requirements apply to all graduate programs and will be verified by the Graduate Division:.

If the applicant has completed a basic degree from a country or political entity (e.g., Quebec) where English is not the official language, adequate proficiency in English to do graduate work, as evidenced by a TOEFL score of at least 90 on the iBT test, 570 on the paper-and-pencil test, or an IELTS Band score of at least 7 on a 9-point scale (note that individual programs may set higher levels for any of these) and.

The Graduate Council views academic degrees not as vocational training certificates, but as evidence of broad training in research methods, independent study, and articulation of learning. Therefore, applicants who already have academic graduate degrees should be able to pursue new subject matter at an advanced level without the need to enroll in a related or similar graduate program.

Applicants with doctoral degrees may be admitted for an additional doctoral degree only if that degree program is in a general area of knowledge distinctly different from the field in which they earned their original degree.

Applicants may apply only to one single degree program or one concurrent degree program per admission cycle.

Unofficial transcripts must contain specific information including the name of the applicant, name of the school, all courses, grades, units, degree conferral (if applicable).

Letters of recommendation: Applicants may request online letters of recommendation through the online application system. Hard copies of recommendation letters must be sent directly to the program, by the recommender, not the Graduate Admissions.

Evidence of English language proficiency:All applicants who have completed a basic degree from a country or political entity in which the official language is not English are required to submit official evidence of English language proficiency. However, applicants who, at the time of application, have already completed at least one year of full-time academic course work with grades of B or better at a US university may submit an official transcript from the US university to fulfill this requirement. The following courses will not fulfill this requirement:.

Courses conducted in a language other than English,.

Courses that will be completed after the application is submitted, and.

Official TOEFL score reports must be sent directly from Educational Test Services (ETS). Official IELTS score reports must be sent electronically from the testing center to University of California, Berkeley, Graduate Division, Sproul Hall, Rm 318 MC 5900, Berkeley, CA 94720. TOEFL and IELTS score reports are only valid for two years prior to beginning the graduate program at UC Berkeley. Note: score reports can not expire before the month of June.

Those chosen are recommended to the Graduate Division, which sets the number of students the department can admit, makes a final review of the applications, and issues an official letter of admission to the student. The number of students the department can admit is usually very small and standards for admission are highly competitive.

The Graduate Application is submitted electronically the online application becomes available in September for admission effective the following year. All applicants must use the online application.

Letters of Recommendation. Three letters of recommendation are required. Letters in languages other than English should be translated into English, but the original letter, in the original language, must be included. Letters from nonacademic referees are rarely helpful.

Academic Writing Sample. A writing sample in English must be included with the on-line application. An ideal writing sample will be around 20 pages on a topic related to East Asian studies, but a paper on another topic or of a different length may be acceptable.

Applicants from Abroad. International applicants are urged to examine closely the requirements for certification and translation of records and TOEFL requirements provided in the Graduate Application and the information on legal residency and fees.

All prospective graduate students must apply for the PhD program. The department does not offer terminal MA degrees instead, an MA degree may be earned while progressing toward the PhD.

Normative time to advancement: The total normative time to advancement is five years. Normative time in candidacy: The total time in candidacy is two years.Total normative time: The total normative time of the program is seven years.

Chinese MA Fluency in modern Chinese and a year of classical Chinese.

In most cases, the second language will be three years of Japanese. In exceptional cases, this requirement may be satisfied by competence in another language, normally demonstrated by three years of language study at Berkeley or its equivalent. (Coursework must be taken for a letter-grade.) Native speakers of a language other than English do not automatically fulfill the language requirement the language must be appropriate to advanced research in the program.

EALANG 200, Proseminar: Approaches to East Asian Studies is required, normally in the first year.

A minimum of three CHINESE graduate seminars will be required, for four units and for a letter grade. EALANG 200 will not count toward the three required seminars.

All courses required for the degree must be finished by the last day of the semester in which the student expects the degree to be conferred.

Students will have the option of taking additional seminars beyond the three required for the MA degree for two units, in which case no seminar paper is required. Each EALC seminar is structured with a 4 unit norm and a 2 unit option.

Students who will need to acquire a second language from scratch to satisfy PhD requirements (q.v.) will be advised to begin work on that language as early as possible.

MA Thesis An MA thesis, usually based on a previous research paper and limited to 50 pages, is required. If the MA thesis involves a translation, the translation may be added as an appendix, which will not count toward the page limit.

Mechanism for Continuation or Termination at the MA level A review of graduate students will take place in the middle and at the end of their first year and annually thereafter, and conveyed to the students in writing.

Two CHINESE graduate seminars, four units each, for a letter grade are required after completion of the M.A., as well as at least one graduate seminar outside the department in a cognate discipline, also for four units and for a letter grade. These three seminars must be taken before the Ph.D. Qualifying Examination (QE).

Three written examinations on fields within the department.

One written examination on a field outside the department.

Expand all course descriptions [+]Collapse all course descriptions [-].

CHINESE 220Seminar in Philological Analysis of Ancient Chinese Texts2 or 4 Units.

Terms offered: Fall 2019, Fall 2018, Spring 2013 Readings vary from year to year and are drawn from a wide variety of philosophical and historiographical sources.Seminar in Philological Analysis of Ancient Chinese Texts: [+].

Repeat rules: Course may be repeated for credit when topic changes.

Seminar in Philological Analysis of Ancient Chinese Texts: Read Less [-].

From the Zhuangzi along several dimensions: 1) in the context of Warring States thought, 2) as independent stories that need to be puzzled through and read critically, and 3) tracing the influence of those chapters on subsequent periods of Chinese thought.Reading the Zhuangzi: [+].

Terms offered: Fall 2017, Fall 2016, Spring 2015 An analytical exploration of the central texts of Warring States (453-221 BCE) religion and philosophy.Early Chinese Thought: [+].

Prerequisites: At least one year of Classical Chinese.

CHINESE C223Readings in Chinese Buddhist Texts2 or 4 Units.

Terms offered: Fall 2022, Spring 2022, Fall 2021 This seminar is an intensive introduction to various genres of Buddhist literature in classical Chinese, including translations of Sanskrit and Central Asian scriptures. Chinese commentaries, philosophical treatises, hagiographies, and sectarian works. It is intended for graduate students who already have some facility in classical Chinese. It will also serve as a tools and methods course, covering the basic reference works and secondary scholarship in the field of East Asian Buddhism. The content of the course will be adjusted from semester to semester to best accommodate the needs and interests of students.Readings in Chinese Buddhist Texts: [+].

Readings in Chinese Buddhist Texts: Read Less [-].

CHINESE 230Seminar in Chinese Literary History2 or 4 Units.

Terms offered: Fall 2015, Spring 2011, Spring 2008 Readings in major genres and authors of Chinese literature, with attention to relevant nonliterary (philosophical, scholarly, historiographical, etc.) sources where useful period and thematic focus varies from semester to semester.Seminar in Chinese Literary History: [+].

Previous course work in classical Chinese literature is desirable.

Seminar in Chinese Literary History: Read Less [-].

CHINESE 234Texts on the Civilization of Medieval China2 or 4 Units.

Terms offered: Spring 2023, Fall 2022, Spring 2022 Course content varies with interests of students.Texts on the Civilization of Medieval Chin [+].

Texts on the Civilization of Medieval Chin Read Less [-].

CHINESE 242Genre and Method in Traditional Chinese Texts2 or 4 Units.

Terms offered: Prior to 2007 Introduction to the history of Chinese textual production. Detailed close reading of the texts and training in the methodologies of solving problems of lexicon, theme, structure, imagery, and metaphor.Genre and Method in Traditional Chinese Texts: [+].

Genre and Method in Traditional Chinese Texts: Read Less [-].

CHINESE 254Chinese Literatures and Cultures in Global Context2 or 4 Units.

Terms offered: Fall 2022, Spring 2021, Fall 2017 This course explores relations of Chinese literature and culture to other parts of Asia, Africa, Latin America, or the West, ranging from specific global transactions to comparative perspectives, and ranging widely across different historical periods. Specific topics vary from year to year.Chinese Literatures and Cultures in Global Context: [+].

Chinese Literatures and Cultures in Global Context: Read Less [-].

CHINESE 255Late Imperial Fiction and Drama2 or 4 Units.

Terms offered: Fall 2021, Spring 2021, Fall 2020 This course examines the canonical texts of the late-imperial period, placing them in the context of literary culture of the Ming-Qing. The course focuses on a different set of texts each time it is taught the aim is to introduce students to the primary issues in scholarship of late-imperial fiction and drama over a period of several years.Late Imperial Fiction and Dram [+].

Terms offered: Spring 2019, Spring 2015, Fall 2013 Graduate seminar in modern Chinese literature. Topics vary from year to year.Modern Chinese Literature: [+].

CHINESE 280Modern Chinese Cultural Studies2 or 4 Units.

Terms offered: Fall 2016, Fall 2014, Spring 2014 Directed study of modern Chinese literary and media cultures. Course provides both historical coverage and a grounding in various theoretical problems and methodological approaches. Topics include print culture, cinema, popular music, and material culture emphasis varies from year to year.Modern Chinese Cultural Studies: [+].

CHINESE 282Modern Chinese Film Studies2 or 4 Units.

Terms offered: Fall 2020, Spring 2020, Fall 2017 Directed study of modern Chinese film. Emphasis varies from year to year.Modern Chinese Film Studies: [+].

CHINESE 298Directed Study for Graduate Students1 12 Units.

Terms offered: Spring 2023, Fall 2022, Summer 2021 Special tutorial or seminar on selected topics not covered by available courses or seminars.Directed Study for Graduate Students: [+].

Repeat rules: Course may be repeated for credit without restriction.

Directed Study for Graduate Students: Read Less [-].

CHINESE 299Thesis Preparation and Related Research1 12 Units.

Prerequisites: Consent of thesis supervisor and graduate adviser.

CHINESE 601Individual Study for Master Students1 8 Units.

Terms offered: Spring 2016, Fall 2015, Spring 2015 Individual study for the comprehensive or language requirements in consultation with the graduate adviser.

Individual Study for Master Students: Read Less [-].

CHINESE 602Individual Study for Doctoral Students1 8 Units.

Terms offered: Spring 2022, Spring 2016, Fall 2015 Individual study in consultation with the major field adviser, intended to provide an opportunity for qualified students to prepare for various examinations required of candidates for the Ph.D.Individual Study for Doctoral Students: [+].

Individual Study for Doctoral Students: Read Less [-].

The BLC encourages and supports the learning and teaching of languages on the Berkeley campus. Find out lecture series, workshops, reading groups, journals, travel grants, and their library.

Through art and film programs, collections and research resources, BAM PFA is the visual arts center of UC Berkeley.

2022 Sammy Yukuan Lee Lectures on Chinese Art and Archaeology.

The Way Out of Town: Recluses, Hermits Zen in China.

Michael Berry is an expert on modern Chinese fiction and cinema, as well as a prolific translator.

China today is an influential, yet insecure, global powerhouse that can best be understood by studying its institutions, says China historian Klaus Mühlhahn.

Duthie-Secchia Fellowship for Doctoral Research on Contemporary China.

Fellowships for UCLA Ph.D. students' doctoral research addressing contemporary social issues in China .

Grad Sem Chinese Std. Advisory pre-requisite: Graduate standing (3 credits).

Ind St Chinese St. Advisory pre-requisite: Master students in Chinese Studies, and permission of instructor. (1 to 3 credits).

MA Fin Proj Chin Std. Advisory pre-requisite: Master students in Chinese Studies, and permission of instructor. (1 to 3 credits).

Textbook 2 lessons 14-16. Higher-level communication skills are emphasized as participants increase their ability to speak, listen, read and write in Mandarin. Topics covered include Birthday Party, Seeing a Doctor, Dating.

There are no sections of this course currently scheduled.

Through this program abroad, students have the opportunity to receive both the JD degree from BU School of Law and an LLM in Chinese Law from Tsinghua University School of Law.

Students in the program complete a fall semester of study at Tsinghua University, then return to Tsinghua after graduating from BU Law, in order to complete their final semester of study.

To be eligible for the program, BU Law students will need to complete two semesters of residency before studying at Tsinghua during the fall semester.

Students participating in the program will study at Tsinghua during the fall semester of their 2L or 3L year. The Tsinghua academic calendar varies slightly each year however, fall orientation generally occurs at the end of August with final exams for the fall semester ending in mid-December.

Students will be responsible for the costs of their own room and board, travel and related (e.g., visa) expenses to and from Tsinghua, the cost of any course materials and similar items and their own personal expenses.

All students participating in the program shall receive all of the benefits and privileges and shall have all of the rights and responsibilities that Tsinghua establishes for its full-time, matriculated LLM degree students.

The performance of BU Law students participating in the program will be evaluated in the first instance by the teachers instructing in the LLM in Chinese Law Program. Promptly after a student completes the program, Tsinghua will inform BU Law of the grades the student received for each course. BU Law will then determine, in its sole judgment, the Boston University credits and grades to be awarded to a BU Law student participating in the program.

Students who wish to seek other accommodation must do so on their own. Detailed information on all housing options will be provided to participating students upon their acceptance into the exchange program with Tsinghua.

BU Law may nominate up to four (4) qualified second or third-year students to study at Tsinghua.

You can also access a sampling of post-program reports written by students here.

Deepen your focus with an M.A. in Chinese.

The M.A. program in Chinese at HLS provides a specialized focus, allowing students to gain a complex understanding of Chinese language and culture.

The M.A. program consists of 30 credit hours in approved courses.

If you plan to apply to a Ph.D. program in a field that requires a second East Asian language, we recommend you begin that coursework during the M.A. program.

Students may choose to write a thesis or an essay for the final project. We strongly recommend the thesis option if you plan to pursue a Ph.D.

Find out the M.A. in Chinese.

Hamilton Lugar School of Global and International Studies social media channels.

Hamilton Lugar School of Global and International Studies.

Chinese (Mandarin) is one of the most popular languages in the world, becoming an increasingly integral part of worldwide economic, social, and political systems. The Saint Louis University Chinese program offers a series of courses that focus on linguistic skills, cultural enrichment, and global citizenship.

The program distinguishes itself not only by its systematic approach toward oral and written proficiency, but also by its unique course delivery, which is characterized by community participation in diverse cultural events, academic competitions, and lively classroom discussions. Students will benefit from language mastery that unlocks practical opportunities in international workplaces. over, the Chinese program at SLU presents students the opportunity to cultivate a sense of global empathy and cultural sensitivity that are vital to success in both professional and personal spheres of life.